The story of the person who knocked at a friend's door: his friend from within asked who he was: he said, “’Tis I,” and the friend answered, “Since thou art thou, I will not open the door: I know not any friend that is ‘I.’ Begone!”

آن یکی آمد در یاری بزد ** گفت یارش کیستی ای معتمد

A certain man came and knocked at a friend's door: his friend asked him, “Who art thou, O trusty one?”

گفت من، گفتش برو هنگام نیست ** بر چنین خوانی مقام خام نیست‌‌

He answered, “I.” The friend said, “Begone, ’tis not the time (for thee to come in): at a table like this there is no place for the raw.”

خام را جز آتش هجر و فراق ** کی پزد کی وا رهاند از نفاق‌‌

Save the fire of absence and separation, who (what) will cook the raw one? Who (what) will deliver him from hypocrisy?

رفت آن مسکین و سالی در سفر ** در فراق دوست سوزید از شرر

The wretched man went away, and for a year in travel (and) in separation from his friend he was burned with sparks of fire.

پخته گشت آن سوخته پس باز گشت ** باز گرد خانه‌‌ی همباز گشت‌‌3060

That burned one was cooked: then he returned and again paced to and fro beside the house of his comrade.

حلقه زد بر در به صد ترس و ادب ** تا بنجهد بی‌‌ادب لفظی ز لب‌‌

He knocked at the door with a hundred fears and respects, lest any disrespectful word might escape from his lips.

بانگ زد یارش که بر در کیست آن ** گفت بر درهم تویی ای دلستان‌‌

His friend called to him, “Who is at the door?” He answered, “’Tis thou art at the door, O charmer of hearts.”

گفت اکنون چون منی ای من در آ ** نیست گنجایی دو من را در سرا

“Now,” said the friend, “since thou art I, come in, O myself: there is not room in the house for two I's.

نیست سوزن را سر رشته دو تا ** چون که یکتایی درین سوزن در آ

The double end of thread is not for the needle: inasmuch as thou art single, come into this needle.”

رشته را با سوزن آمد ارتباط ** نیست در خور با جمل سم الخیاط3065

’Tis the thread that is connected with the needle: the eye of the needle is not suitable for the camel.

کی شود باریک هستی جمل ** جز به مقراض ریاضات و عمل‌‌

How should the existence (body) of the camel be fined down save by the shears of ascetic exercises and works?

دست حق باید مر آن را ای فلان ** کاو بود بر هر محالی کن فکان‌‌

For that, O reader, the hand (power) of God is necessary, for it is the Be, and it was (bringer into existence) of every (seemingly) impossible thing.

هر محال از دست او ممکن شود ** هر حرون از بیم او ساکن شود

By His hand every impossible thing is made possible; by fear of Him every unruly one is made quiet.

اکمه و ابرص چه باشد مرده نیز ** زنده گردد از فسون آن عزیز

What of the man blind from birth and the leper? Even the dead is made living by the spell of the Almighty,

و آن عدم کز مرده مرده‌‌تر بود ** در کف ایجاد او مضطر بود3070

And that non-existence which is more dead than the dead— compelled (helpless) in the hand of (under the power of) His bringing (it) into existence.

کل يوم هو فی شأن بخوان ** مر و را بی‌‌کار و بی‌‌فعلی مدان‌‌

Recite (the text), Every day He is (engaged) in some affair: do not deem Him idle and inactive.

کمترین کاریش هر روز است آن ** کاو سه لشکر را کند این سو روان‌‌

His least act, every day, is that He despatches three armies:

لشکری ز اصلاب سوی امهات ** بهر آن تا در رحم روید نبات‌‌

One army from the loins (of the fathers) towards the mothers, in order that the plant may grow in the womb;

لشکری ز ارحام سوی خاکدان ** تا ز نر و ماده پر گردد جهان‌‌

One army from the wombs to the Earth, that the world may be filled with male and female;

لشکری از خاک ز آن سوی اجل ** تا ببیند هر کسی حسن عمل‌‌3075

One army from the Earth (to what is) beyond death, that every one may behold the beauty of (good) works.

این سخن پایان ندارد هین بتاز ** سوی آن دو یار پاک پاک باز

This discourse hath no end. Come, hasten (back) to those two sincere and devoted friends.

صفت توحید

Description of Unification.

گفت یارش کاندر آ ای جمله من ** نی مخالف چون گل و خار چمن‌‌

His friend said to him, “Come in, O thou who art entirely myself, not different like the rose and thorn in the garden.”

رشته یکتا شد غلط کم شد کنون ** گر دو تا بینی حروف کاف و نون‌‌

The thread has become single. Do not now fall into error if thou seest that the letters K and N are two.’

کاف و نون همچون کمند آمد جذوب ** تا کشاند مر عدم را در خطوب‌‌

K and N are pulling like a noose, that they may draw non-existence into great affairs.

پس دو تا باید کمند اندر صور ** گر چه یکتا باشد آن دو در اثر3080

Hence the noose must be double in (the world of) forms, though those two (letters) are single in effect.

گر دو پا گر چار پا ره را برد ** همچو مقراض دو تا یکتا برد

Whether the feet be two or four, they traverse the road, like the double shears (which) makes (but) one cut.

آن دو همبازان گازر را ببین ** هست در ظاهر خلافی ز آن و ز این‌‌

Look at those two fellow-washermen: there is apparently a difference between that one and this:

آن یکی کرباس را در آب زد ** و آن دگر همباز خشکش می‌‌کند

The one has thrown the cotton garments into the water, while the other partner is drying them.

باز او آن خشک را تر می‌‌کند ** گوییا ز استیزه ضد بر می‌‌تند

Again the former makes the dry clothes wet: ’tis as though he were spitefully thwarting his opposite;

لیک این دو ضد استیزه نما ** یکدل و یک کار باشد در رضا3085

Yet these two opposites, who seem to be at strife, are of one mind and acting together in agreement.